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    A Book Review of a 1975 Classic Book:
    Middle Class Blacks in A White Society: Prince Hall Masons
    by William Muraskin

    Review by Frederick M. Finney {CRM8}, Harmony Lodge #77, Dayton, Ohio,

    • How others view Prince Hall Masons is important for perceptional reality, and valuable for making personal and group adjustments by the craft. It is also important that the public gets it "facts" in the proper context of Masonry and the historical context of our (Prince Hall) legacy. This book is one example of how "others" see Prince Hall masons.

    Few outsiders, other than a few hostile "experts" on masonry from the Caucasian side have studied, and written about Prince Hall Masonry.

    There are a few "openly hostile" to Prince Hall Masonry on websites on the internet. There was once an internet site from a Texas Christian Methodist Episcopal (CME) Church and its minister. The site no longer appears, as the church now follows a standard format from the denomination. Rest assured they were contacted!

    In the late 1960s, William Muraskin, a college student became interested in the Black Middle Class as an academic topic. By 1970, he had completed a thesis topic at the University of California- Berkeley, titled "Black Masons: The Role of Fraternal Orders In the Creation of A Middle-Class Black Community." In 1975, the book Middle Class Blacks In a White Society: Prince Hall Freemasonry in America was published by the University of California Press, Berkeley, California.

    This is the book that infuriated many people a generation ago. Dr. Muraskin, now a world renown writer and scholar on communicable diseases is said to have been so put back by the reaction to his book that he has eschewed Prince Hall masonry for years. However, he has maintained contact with some people in the order, having given away his last copy of his book to "some Grand Master in the Midwest, years ago."

    Please note that the analysis and views that went into this book were based on data and observations up to the 1970s. Certain developments such as it being a normal course of events for "all good black men to become masons" began not to apply sometime in the 1960s and 1970s.

    Things have changed, but much remains the same. Discrimination still exists, in different forms in employment and other sectors. The poor are still with us, whether in the form of the "underclass", or just being poor.

    Brother Dean Lovelace, (Equity #121) Dayton (Ohio) City Commissioner, has expressed his concern that many urban working people are not being paid a "living wage," relegating them to the "underclass" of "working poor." These working people do not earn enough money to pay the dues to be member of a lodge or its auxiliaries. Significantly, the local Dayton Metropolitan Housing Authority (DMHA) advertised that if you earn eight dollars or an hour or less and pay more than $300.000 a month in rent you need to consider living in their Public Housing.

    Jordan tennis" shoes were regarded as "dumb and low class."

    Dr. Muraskin early on, establishes the distinguishing characterics of "black middle class" as he saw it, was character. (Page 43) Middle-class morality has been an influential standard for black masons. He writes: "In Prince Hall Masonry's effort to create an environment conducive to the formation and maintenance of a black middle-class community separate from the majority of the black population, it carefully selects its potential members from the ranks of black men visibly committed to middle class modes of thought and behavior."

    In reading this book, bear in mind that the author is preoccupied with Afro-Americans as a race, rather than masonry, as a fraternity.

    This book also was written in an era when there was great concern whether the philosophies and programs of Lyndon B. Johnson's Great Society programs were still being continued by the Nixon Administration. Ironically, most white scholars and politicians looked upon the black community as being divided between "lower classed" and "middle-class." This was a view that was not always shared by black people.

    At one time, a black man of any "repute," "standing", or reputation was expected to be a mason- a Prince Hall Mason. The order was well rooted in the African Methodist Episcopal (AME) Church, many Missionary Baptist churches and Methodist Churches, some Pentacostical churches and the Episcopal Church. Our leaders, Booker T. Washington, W.E. B. DuBois, Roy Wilkins, our local pastors, teachers, lawyers and medical doctors were all Prince Hall masons. Conversely, the hard working janitor who did his work and kept silent while he sent his children to college, was a Prince Hall mason. In the South, often the backbone of the Lodge was the men who were Pullman porters or did hardtime as railroad yardmen, or jitneys. This group was the most highly paid people in the communities and supported the church and community institutions. Such men supported Dr. King in Montgomery, for example.

    Many of us mask that earlier generations of Prince Hall Masons were indeed recruited. Some of us were recruited very young; "If it was good enough for your father, or uncle, it is good enough for you." This, coming from mother or grandmother. Becoming a Prince Hall Masons was part of becoming a good man, becoming somebody, and meeting people who were "somebody." The exuberance of the 1960s and 1970s took us away from this trend of thought.

    Prince Hall masonry has helped provide security, friendship, and unity to members. It has helped develop a tradition of organized charity, self-help, and self-reliance, and has trained individual members not only for mason leadership, but also for leadership in general, according to Dr. Muraskin.

    In the intervening years, since the success of several groups of non-Prince Hall masons, clandestine groups grew because they were primarily economic group enterprises. One is based in Detroit, and is vehemently anti-Prince Hall. The other major group based in Georgia and Florida openly state its purpose being economic development activities of Afro-Americans.

    One immediate problem is that Muraskin wrote this book from the perspective of a young Jewish white male who was exploring a career of being a scholar on black studies, or at least understanding the Afro-American family. In the vogue of the day, his reference sources were the works of E. Franklin Frazier, personal observations- and this reviewers view- Ebony magazine.

    Dr. Muraskin talked to many in the Order, including the editors at the Prince Hall Masonic Digest(California), which is either now defunct, or has a new address, as my letters have been returned with "no forwarding address," the librarians at the New York Public Library-Schomburg Library in New York City, and the Bancroft Library at Berkeley. A reminder, Arthur Schomberg was a prominent Prince Hall mason, some light is shed on in Brother Walkes book History of the Scottish Rite.

    Muraskin was seeking to understand the "black bourgeois," a term-designation that has been around since the turn of the twentieth century- ignored and disdained by Booker T. Washington, but embraced by W.E.B. DuBoise, E. Franklin Frazier and others who sought understanding of "black society."

    The term black bourgeois is not politically correct today, or out of fashion. However, an underclass of black people still exists, confined to public housing projects and poor sections of cities and towns, large and small.

    How does one study such a topic, involving class and race, and subject to much "subjectivity?"

    The researcher must first outline an outcome, or hypotheses to be proven or disproved. As much as possible, statistics must be used to quantify data to support a conclusion. As much as possible, anecdotal evidence, or "stories," must be excluded. In all case, documentation-documentation must be evident."

    In reading the this review, and subsequent reading of the Muraskin book bear in mind that at the time the research was done and the book written there was much concern with analyzing Afro-American society based on class within the group. E. Franklin Frazier had done the earlier pioneering work. Fraziers work was "hailed" by the black academic establishment and accepted by many who cared in the white academic and political community. But behind Frazier's back many critics in both the white academic and black academic community were critical of many of his conclusions. Some non-academic, said "So what?"

    Muraskin points to Ethnic Business in America by Ivan Light, a book on the blacks middle class that compared Japanese, Chinese, West Indian (black) and Afro-American businesses, their formation, success and failure.

    Professor Light attempts to give substance to the contention of Frazier and others that the central value and obsession of the black middle class, "Race Progress" through "black business," is a myth. (Page 6). Blacks being unable to establish an economic base in part caused the failure. Light's major hypotheses were that American blacks lack a key socioeconomic institution, such as a Rotating Credit Association, which other groups (the Chinese, Japanese and West Indians) had. This could be updated to include Koreans, Iranians, and others. Light's examination of other problems; [because] of slavery, blacks lack traditional organizations, whether tribal, clan, or territorial, upon which a "moral community" can exist (Page 287).

    Dr. Frazier, Professor Light, and Dr. Muraskin are to be forgiven for not noting important subtle changes in the economics of the past and now. Traditionally, small businesses had little opportunity for capitalization, or sale. One example is small black owned drug stores in communities. Many were started by loans from family, friends and small loans from finance companies. If the drug store owners died or wanted to sell, as evidenced by almost identical cases in Dayton, Ohio and Philadelphia, PA, the best the drug store owner could get was $60,000 for building and business by sale on land contract to Iranians and Koreans. But along comes Rite and Revco who bid against each other, each offering $1,200,000 for the drug stores business only. This until recent years, unheard of in the black community.

    So how do you study Prince Hall masonry and Afro-American U.S. society?

    The method used was to pick six "representative states:' New York ("The East"), Georgia and Alabama ("The Deep South"), Illinois ("The Middle West"), California ("The West"), and Texas. Later, Ohio, Indiana, Virginia, Mississippi, North Carolina, South Carolina and Washington, D.C., were added.

    Dr. Muraskin concludes that "Freemasonry as an institution provides insight into the means by which the black middle class has attempted to create solidarity and self-consciousness among its membership, provide social and psychological support for the bourgeois life style, facilitate social and physical distance between itself and other classes, and transmit its values to others."

    What defines Middle class?

    Without getting into the technologies, Muraskin, like Frazier, and others end up defining black middle class people as being of good conduct, employed and being able to support their family without too extreme difficulty. In many cases marital relationships were major factors. In 1919 New York's Grand Lodge added to the list of questions required of all petitioners the following:

    Are you married? Are you at present living with your wife? If not living with your wife, state cause for separation. Have you any children? Are you divorced? If divorced, were you named as being the guilty party?

    However, the ensuring years from the time that Muraskin wrote his book there has been a decline in Prince Hall membership. Many of the auxiliary organizations, such as the AEAONMS (shrine) have lost a third of its membership over the past thirty years. The concept of Prince Hall masonry's appeal or "requirement" for the middle class no longer appealed.

    Dr. Muraskin, like many observers, failed to pick up the changes occurring in black society in the late 1960s. He assumes that every black person was for Civil Rights and equal opportunity. Not every black person related to "old "customs in the community, for whatever reason. One representative person is now Associate Supreme Court Justice Clarence Thomas. Like some, apparently the Honorable Judge never had any political or community contact with fraternal, or cultural situations in the black community, or he rejected them. The Honorable Thurgood Marshall was a respected man and Prince Hall mason. It is doubtful Mr. Thomas ever knew any masons.

    Part of the observation above is the possible fact that Muraskin following in the footsteps of E. Franklin Frazier saw the class situations of lower class and middle class as being important to community development, self-worth and political success. Associate Supreme Court Clarence Thomas has stated that he views society as being, or should be "color-blind," on the other hand but views himself from being from the "lower class." How Mr. Thomas arrives at the conclusions are a mystery, because his idol growing up was his grandfather who was middle-class black businessperson.

    One of the things overlooked in the Thomas Supreme Court appointment was that he was appointed at the remarkable young age of 42. That means that he has the likelihood of being on the Court 40 years. Given the philosophy and views he has and following his own philosophy of "color" blindness, Afro-Americans and like minded people should lobby and push for another Afro-American with a different philosophy and charaacter than Judge Thomas.

    In hindsight, many of us, including professional social scientists, missed the changes in Society that have occurred over the past fifty years. The concepts of poverty, character and even logic has changed. The late William (Chappie) Chapman of Detroit, recalled that when he was discharged from the U.S. Army after WWII he and his family lived in Public Housing- until he worked his way out of Public Housing. Brother Chapman died this last December. The Public Housing Project had to be demolished last year because it was a losing cause of crime, prostitution- and a dangerous place to live. In Atlanta, a Public Housing Project built in 1939, exists among the colleges of the Atlanta University System- but that project is now a danger to the community and needs to be torn down and the residents dispersed.

    The central issue today is one of character. In the past people could be poor and still have good character. Poor people could be concentrated in one area. Poor people can no longer be concentrated in small areas together. It is not surprising those organizations such as the church and Prince Hall Masonry has no influence in Public Housing Projects and poor neighborhoods. These areas are now populated and led by poor women and their children. There are no men around except dope dealers, sexual predators, and oppressive police.

    Other situations also developed within institutions during the past 30 years: The United States Army proved to be furtive recruiting ground for Prince Hall masonry, especially overseas. The situation was less so in the United States Air Force.

    Errors- In the Muraskin book

    There are errors in the book, both in understanding and perception of Prince Hall Masonry. "Prince Hall Masonry, since it lacks organization at the national level, has had a harder time forging bonds between blacks living in different states than have many other national fraternities, or its own centralized auxiliary orders, for that matter." (Page 181). Quite the contrary- the Shrine provides the medium for coming together of masons from all states. Also, overlooked is the fact that Prince Hall masons are prominent members of all separate and several black fraternities and the National Association for the Advancement of Colored People.

    A whole section (Pp. 281 - 286) is devoted on blue lodge attitudes toward charity and scholarship. Much of it sympathetic to the size of resources held by lodges.

    The Muraskin book does provide and insight into Prince Hall masonry, as viewed by outsiders. Even some brothers may gain some value.

    Shortly after the publication of this book, Dr. Muraskin changed careers and became a research scholar on communicable diseases.

    Dr. Muraskin most notable current book is The War Against Hepatitis B: A History of the International Task Force On Hepatitis B Immunization (1995).

    One way to understand Prince Hall Masonry in the long term and historically, is to read the works of Dr. Charles Wesley.

    Prince Hall Masons in Ohio has offered a web site named for Dr. Wesley to further Masonic Research.

    His book History of the Ohio Prince Hall Grand Lodge of the State of Ohio, 1849 - 1971 is reviewed on this website. A copy of the book may be bought from the Ohio Grand Lodge. Contact Grand Secretary, William Young, 50 Hamilton Park, Columbus, Ohio 43203, or call (614) 221-6197. Cost for the book, is $20.00, plus shipping. The U.S. Postal Service will ship the book priority mail for $3.25, prepaid to the Grand Lodge.

    Dr. Wesley wrote a history of Prince Hall, which is available from masonic book dealers. A review of this book will be forthcoming.

    Dr. Wesley was a well known and tireless Prince Hall mason, active in local lodge business in Xenia, Springfield, Lima and Dayton and the Southern jurisdiction (Grand Lodge of the District of Columbia).

    Dr. Wesley was a licensed African Methodist Episcopal (AME) minister, though he did not spend much time in the pulpit after 1947; an active member of the Elks, Alpha Phi Alpha and involved in various youth programs.

    The Annual Prince Hall Communication was held at Central State in 1945, 1946, 1948, 1950, 1951, 1952, 1953, 1954, 1955, 1956, 1957, 1958, 1959, 1960, 1961, 1962, 1963 and in 1965. The "breaks" were Toledo (1947), Cincinnati (1949) and Toledo- Commodore Perry Hotel (1964).

    Yet, in Dr. Wesley's time there was not massive recruitment, or free will acceptance of men into Prince Hall masonry. The word did not reach many. Some where first generation college men, not attuned to the craft. The nearest Lodge, Wilbeforce Lodge #40 was prominent with its massive physical building, but the members seemed only interested in the "talented tenth", a theoretical legacy traced to W.E. DuBoise. (Dr. DuBoise had taught at Wilberforce University at the turn of the century and wrote Soul of Black Folk (1903).

    The history and saga of Dr. Wesley is monumental. Men and women of my generation who attended Central State, Wilberforce University, Howard, or went to church somewhere or sometime in the generation were more likely to meet Dr. Wesley personally. Born in Louisville, Kentucky, Dr. Charles H. Wesley was initiated into Alpha Phi Alpha on March 29, 1913 through Zeta Chapter at Yale University. Wesley wrote the Fraternity's history from its origins through the next seven decades, even as his own numerous contributions to the organization were being made. He penned the first edition of The History of Alpha Phi Alpha: A Development in Negro College Life in 1929. The text underwent several revisions over the years in an effort to preserve its factual integrity and to document new occurrences as they were warranted. The Fraternity Historian was elected to General President in 1931. Clearly a popular choice for General President, he served five-consecutive terms, spanning from 1932 to 1940. In 1923, Wesley would become one of the 22-chartering members of Washington, D.C.'s Mu Lambda Chapter and served as chapter president from 1925 to 1928. Joining Wesley in chartering the chapter was Jewels Ogle, as well as noted NAACP counsel, Charles H. Houston.

    Wesley also is noted for his accomplishments outside of Alpha Phi Alpha. An ordained minister, his distinguished career included 40 years of leadership with the African Methodist Episcopal Church.

    Dr Wesley served the A.M.E. Church as assistant to a bishop, at one time.

    He kept alive the operations and spirit of Association for the Study of Negro Life and History and kept "alive" the histories of the Prince Hall Masons, Sigma Pi Phi Fraternity, the Elks and the A.M.E. Church.

    A few errors in Dr. Wesley's books

    There are a few errors in Dr. Wesley's book, caused by the fact that Dr. Wesley relied on earlier writings from The Official History of Freemasonry Among the Colored People in North America by William Henry Grimshaw (1907). Much of Grand Master Grimshaw information was anecdotal, the subject of oral legend. Oral tradition, I might add, is important to any group of people, including Prince Hall masons. I shall present a review of the Grimshaw book in the future, outlining its value to Prince Hall Masonry

    The views of Joseph A. Walkes author of Black Square & Compass: 200 Years of Prince Hall Freemasonry is that Grand Master Grimshaw (District of Columbia) made errors concerning the life of Prince Hall, as well as other errors. My review shall explain these errors. The Official History of Freemasonry Among the Colored People in North America by William Henry Grimshaw is available for purchase from Kessinger Publishing, LLC, P.O. Box 160, Kila, MT 59920, telephone: (406) 756-0167, Email: Much of Grand Master Grimshaw information was antidotal.

    Availability of the book in Libraries

    Copies of the Muraskin book.

    The University of California Press published the back book in 1975. There have been no reprints, and none are expected. The topic Middle Class was in vogue at the time, the result being that most public libraries in this country bought this book. Most college libraries bought this book. The exception being historically black colleges and universities. Neither Wilberforce University, nor Central State University bought this book. This brings up an intriguing question? Was someone asleep at the switch? Or, where anti-masonic- or even anti-male people at the station?

    In nearly every college library and nearly every public library, except in the Western United States (Arizona, New Mexico, et al).

    The Murashin book has been out-of print since 1976.The Muraskin book may be ordered through the out-of-print sections of most booksellers, at personal auctions, on the web auction, or possibly at book dealer sales at conventions. It took me six months to get a copy from Amazon.com. A second order has gone unfulfilled for a year.

    The Need For Future Work

     

    Scholars need to be attracted to Examine our being.

    There is the need for up-to-date analysis and examination of Prince Hall masonry as the past relates to the future. This does not include ritual, but business plans for survival. Critically important is the realization of resources for both business and charity.

    Not to be overlook is the structural history of our Order. We where there and participated as free men in the founding of the United States. Lest not anyone be allowed to forget.